When Religion Steps on Science's Turf

The Alleged Separation Between the Two Is Not So Tidy

by Richard Dawkins

The following article is from Free Inquiry magazine, Volume 18, Number 2.

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A cowardly flabbiness of the intellect afflicts otherwise rational people confronted
with long-established religions (though, significantly, not in the face of younger
traditions such as Scientology or the Moonies). S. J. Gould, commenting in his
Natural History column on the pope's attitude to evolution, is representative of a
dominant strain of conciliatory thought, among believers and nonbelievers alike:
"Science and religion are not in conflict, for their teachings occupy distinctly
different domains ... I believe, with all my heart, in a respectful, even loving
concordat [my emphasis] ...."

Well, what are these two distinctly different domains, these "Nonoverlapping
Magisteria" that should snuggle up together in a respectful and loving concordat?
Gould again: "The net of science covers the empirical universe: what is it made of
(fact) and why does it work this way (theory). The net of religion extends over
questions of moral meaning and value."

Who Owns Morals?

Would that it were that tidy. In a moment I'll look at what the pope actually says
about evolution, and then at other claims of his church, to see if they really are so
neatly distinct from the domain of science. First though, a brief aside on the claim
that religion has some special expertise to offer us on moral questions. This is
often blithely accepted even by the nonreligious, presumably in the course of a
civilized "bending over backwards" to concede the best point your opponent has to
offer - however weak that best point may be.

The question, "What is right and what is wrong?" is a genuinely difficult question
that science certainly cannot answer. Given a moral premise or a priori moral
belief, the important and rigorous discipline of secular moral philosophy can pursue
scientific or logical modes of reasoning to point up hidden implications of such
beliefs, and hidden inconsistencies between them. But the absolute moral
premises themselves must come from elsewhere, presumably from unargued

conviction. Or, it might be hoped, from religion - meaning some combination of
authority, revelation, tradition, and scripture.

Unfortunately, the hope that religion might provide a bedrock, from which our
otherwise sand-based morals can be derived, is a forlorn one. In practice, no
civilized person uses Scripture as ultimate authority for moral reasoning. Instead,
we pick and choose the nice bits of Scripture (like the Sermon on the Mount) and
blithely ignore the nasty bits (like the obligation to stone adulteresses, execute
apostates, and punish the grandchildren of offenders). The God of the Old
Testament himself, with his pitilessly vengeful jealousy, his racism, sexism, and
terrifying bloodlust, will not be adopted as a literal role model by anybody you or I
would wish to know. Yes, of course it is unfair to judge the customs of an earlier
era by the enlightened standards of our own. But that is precisely my point!
Evidently, we have some alternative source of ultimate moral conviction that
overrides Scripture when it suits us.

That alternative source seems to be some kind of liberal consensus of decency
and natural justice that changes over historical time, frequently under the influence
of secular reformists. Admittedly, that doesn't sound like bedrock. But in practice
we, including the religious among us, give it higher priority than Scripture. In
practice we more or less ignore Scripture, quoting it when it supports our liberal
consensus, quietly forgetting it when it doesn't. And wherever that liberal
consensus comes from, it is available to all of us, whether we are religious or not.

Similarly, great religious teachers like Jesus or Gautama Buddha may inspire us,
by their good example, to adopt their personal moral convictions. But again we pick
and choose among religious leaders, avoiding the bad examples of Jim Jones or
Charles Manson, and we may choose good secular role models such as
Jawaharlal Nehru or Nelson Mandela. Traditions too, however anciently followed,
may be good or bad, and we use our secular judgment of decency and natural
justice to decide which ones to follow, which to give up.

Religion on Science's Turf

But that discussion of moral values was a digression. I now turn to my main topic of
evolution and whether the pope lives up to the ideal of keeping off the scientific
grass. His "Message on Evolution to the Pontifical Academy of Sciences" begins
with some casuistical doubletalk designed to reconcile what John Paul II is about to
say with the previous, more equivocal pronouncements of Pius XII, whose
acceptance of evolution was comparatively grudging and reluctant. Then the pope
comes to the harder task of reconciling scientific evidence with "revelation."

Revelation teaches us that [man] was created in the image and likeness of God. ...
if the human body takes its origin from pre-existent living matter, the spiritual soul
is immediately created by God ... Consequently, theories of evolution which, in
accordance with the philosophies inspiring them, consider the mind as emerging
from the forces of living matter, or as a mere epiphenomenon of this matter, are

incompatible with the truth about man. ... With man, then, we find ourselves in the
presence of an ontological difference, an ontological leap, one could say.

To do the pope credit, at this point he recognizes the essential contradiction
between the two positions he is attempting to reconcile: "However, does not the
posing of such ontological discontinuity run counter to that physical continuity
which seems to be the main thread of research into evolution in the field of physics
and chemistry?"

Never fear. As so often in the past, obscurantism comes to the rescue:

Consideration of the method used in the various branches of knowledge makes it
possible to reconcile two points of view which would seen irreconcilable. The
sciences of observation describe and measure the multiple manifestations of life
with increasing precision and correlate them with the time line. The moment of
transition to the spiritual cannot be the object of this kind of observation, which
nevertheless can discover at the experimental level a series of very valuable signs
indicating what is specific to the human being.

In plain language, there came a moment in the evolution of hominids when God
intervened and injected a human soul into a previously animal lineage. (When? A
million years ago? Two million years ago? Between Homo erectus and Homo
sapiens? Between "archaic" Homo sapiens and H. sapiens sapiens?) The sudden
injection is necessary, of course, otherwise there would be no distinction upon
which to base Catholic morality, which is speciesist to the core. You can kill adult
animals for meat, but abortion and euthanasia are murder because human life is
involved.

Catholicism's "net" is not limited to moral considerations, if only because Catholic
morals have scientific implications. Catholic morality demands the presence of a
great gulf between Homo sapiens and the rest of the animal kingdom. Such a gulf
is fundamentally anti-evolutionary. The sudden injection of an immortal soul in the
timeline is an anti-evolutionary intrusion into the domain of science.

More generally it is completely unrealistic to claim, as Gould and many others do,
that religion keeps itself away from science's turf, restricting itself to morals and
values. A universe with a supernatural presence would be a fundamentally and
qualitatively different kind of universe from one without. The difference is,
inescapably, a scientific difference. Religions make existence claims, and this
means scientific claims.

The same is true of many of the major doctrines of the Roman Catholic Church.
The Virgin Birth, the bodily Assumption of the Blessed Virgin Mary, the
Resurrection of Jesus, the survival of our own souls after death: these are all
claims of a clearly scientific nature. Either Jesus had a corporeal father or he didn't.
This is not a question of "values" or "morals"; it is a question of sober fact. We may
not have the evidence to answer it, but it is a scientific question, nevertheless. You

may be sure that, if any evidence supporting the claim were discovered, the
Vatican would not be reticent in promoting it.

Either Mary's body decayed when she died, or it was physically removed from this
planet to Heaven. The official Roman Catholic doctrine of Assumption,
promulgated as recently as 1950, implies that Heaven has a physical location and
exists in the domain of physical reality - how else could the physical body of a
woman go there? I am not, here, saying that the doctrine of the Assumption of the
Virgin is necessarily false (although of course I think it is). I am simply rebutting the
claim that it is outside the domain of science. On the contrary, the Assumption of
the Virgin is transparently a scientific theory. So is the theory that our souls survive
bodily death, and so are all stories of angelic visitations, Marian manifestations,
and miracles of all types.

There is something dishonestly self-serving in the tactic of claiming that all religious
beliefs are outside the domain of science. On the one hand, miracle stories and the
promise of life after death are used to impress simple people, win converts, and
swell congregations. It is precisely their scientific power that gives these stories
their popular appeal. But at the same time it is considered below the belt to subject
the same stories to the ordinary rigors of scientific criticism: these are religious
matters and therefore outside the domain of science. But you cannot have it both
ways. At least, religious theorists and apologists should not be allowed to get away
with having it both ways. Unfortunately all too many of us, including nonreligious
people, are unaccountably ready to let them.

I suppose it is gratifying to have the pope as an ally in the struggle against
fundamentalist creationism. It is certainly amusing to see the rug pulled out from
under the feet of Catholic creationists such as Michael Behe. Even so, given a
choice between honest-to-goodness fundamentalism on the one hand, and the
obscurantist, disingenuous doublethink of the Roman Catholic Church on the other,
I know which I prefer.

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Richard Dawkins, one of the world's leading evolutionary biologists, is Charles
Simonyi Professor of Public Understanding of Science at Oxford University and
Senior Editor of Free Inquiry.